Pantheism, Its Story and Significance Religions Ancient and Modern — Background and Themes

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In Category - Theology

Authors: Picton, J. Allanson (James Allanson), 1832-1910 Digital Source: Project Gutenberg Gutenberg Release Year: 2004 First Publication Year: Not confirmed

Key Word: Religion; Pantheism Target Reader: Readers of public-domain and historical texts

Book Edition: Project Gutenberg digital edition Book Language: en

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Words 20,628

Reading time 90 min

Text sections 3

The catalog record for Pantheism, Its Story and Significance Religions Ancient and Modern — Background and Themes provides practical reading context through 20,628 words, 1 hr 30 min estimated reading time, and 3 detected text sections.

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Project Gutenberg metadata also associates the work with “Religion,” connecting these edition facts with the source record’s subject description.

Source: Project Gutenberg record #11015

This editorial note examines J. Allanson Picton's 1905 survey of pantheism, focusing on how the catalog subjects 'Religion' and 'Pantheism' align with the text's actual emphasis on Spinoza's religious devotion and the esoteric, non-sectarian character of pantheism across history.

Editorial Edition Score 4.5/5

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ever really divided, but remains the true Self of every finite being, however apparently separate. Thus, consider the following dialogue, the first words being a direction of the father, Uddâlaka:--

"Fetch me from thence a fruit of the Nyagrodha tree." "Here is one, sir." "Break it." "It is broken, sir." "What do you see there?" "These seeds, almost infinitesimal." "Break one of them." "It is broken, sir." "What do you see there?" "Not anything, sir." The father said: "My son, that subtile essence which you do not perceive there, of that very essence this great Nyagrodha tree exists. Believe it, my son. That which is the subtile essence, in it all that exists has itself. It is the True. It is the Self; and thou, O Svetaketu, art it."

Here we are clearly taught that the "self," or inmost reality of every person and thing is the Eternal One, or Brahma, or God.

[Sidenote: Illustration from the Bhagavad Gîtâ.]

The same doctrine is taught in a more advanced form by the poem called the "Bhagavad Gîtâ," the date of which is probably more than a thousand years later than that of the Upanishad just quoted. In this poem, Krishna, incarnate for the nonce as Arjuna's charioteer, reveals for a special purpose his identity with Brahma, the Eternal All; and Arjuna, when sufficiently instructed adores him thus:--

"O infinite Lord of Gods! the world's abode, Thou undivided art, o'er all supreme. Thou art the first of Gods, the ancient Sire, The treasure-house supreme of all the worlds. The Knowing and the Known, the highest seat. From Thee the All has sprung, O boundless Form! Varuna, Vayu, Agni, Yama thou,[6] The Moon; the Sire and Grandsire too of men.

The Infinite in power, of boundless force, The All thou dost embrace; the Thou art All."[7]

[Sidenote: Omission of Buddhism.]

These illustrations must suffice for Indian Pantheism. Because, with Buddhism we have nothing to do. For, according to its ablest European exponent (Professor T.W. Rhys Davids), that system of religion simply ignored the conception of an All in All. And this not at all on philosophical grounds, but because its aims were entirely practical. For the aim of its founder was to show men how by a virtuous life, or lives, they might at last attain annihilation--or, at any rate, the extinction of the individual self, the apparent separateness of which was, in his view, the source of all misery. And if he could teach his followers to attain that salvation, he was entirely indifferent as to the opinions they might hold about the ultimate nature of the world, provided only that they did not fall into any heresy which proclaimed an immortal soul.[8]

[Sidenote: Persian Religions, not strictly Pantheistic.]

[Sidenote: A World Drama or Process is a Human, not a Divine Aspect of Things.]

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J. Allanson Picton's Pantheism, Its Story and Significance (1905) opens by distinguishing pantheism from local, period-bound religions, calling it a 'dimly discerned background' rather than a denomination. The catalog subjects—Religion and Pantheism—suggest a broad survey, but the excerpts reveal a narrower focus: Spinoza as a 'God-intoxicated' prophet and the esoteric core of pantheism. Picton explicitly states his concern is with Spinoza's religion, not his philosophy, a choice that shapes the book's argument.

Catalog Subjects vs. Textual Emphasis

The catalog lists 'Religion' and 'Pantheism' as subjects, implying a comprehensive treatment of pantheism across traditions. However, the excerpts show Picton concentrating on Spinoza's 'devoutness' and the idea that pantheism 'leaven all religions alike.' The foreword frames pantheism as an esoteric significance of many religions, not a separate creed. This tension between the catalog's breadth and the text's selective focus is evident: Picton mentions Egyptian, Vedic, and Greek religions only in passing, while devoting a full chapter to Spinoza. Readers expecting a global survey will find instead a philosophical argument for pantheism's future, anchored in one figure.

Spinoza as a Religious Figure

Picton repeatedly emphasizes Spinoza's religious character, calling him 'the first Pantheist who was also a prophet' and noting his 'God-intoxicated devoutness.' The text describes Spinoza's 'imperious need' for a religion 'emancipated from theories of creation or teleology.' This portrayal aligns with the catalog's 'Religion' subject but challenges the common view of Spinoza as a rationalist philosopher. Picton downplays Spinoza's philosophical system, stating he is 'not so much concerned with his philosophy as with his religion.' The excerpts also highlight Spinoza's originality and his rejection of a Creator distinct from creation, using terms like 'Natura Naturans' and 'Natura Naturata' to describe a consubstantial, co-eternal universe.

Structure and Rhetorical Strategy

The book's structure—Foreword, three chapters (Pre-Christian, Post-Christian, Modern), and Afterword—suggests a historical narrative, but the excerpts reveal a rhetorical strategy: each chapter builds toward Spinoza. The foreword defines pantheism and establishes its non-sectarian nature. Chapter I covers pre-Christian pantheism, but the excerpts provide no details. Chapter II discusses Philo and the Neo-Platonists, with Picton noting Philo's use of 'the Father' as a designation for the Eternal, a point of 'spiritual sympathies' with Jesus. Chapter III, on Modern Pantheism, is dominated by Spinoza. The afterword likely reinforces the argument. Picton's voice is assertive, using phrases like 'I shall endeavour' and 'in my view,' which give the text a personal, almost prophetic tone.

Picton's Pantheism is best approached as a focused essay on Spinoza's religious significance, not a comprehensive history. Readers should note the author's explicit preference for Spinoza's 'religion' over his philosophy and the book's place in the 'Religions Ancient and Modern' series, which likely influenced its scope. The text rewards attention to Picton's rhetorical choices and his use of Spinoza as a model for a future, universal faith.

Leafing through Picton’s old survey, I kept noticing how quietly he dwells on Spinoza’s personal devotion, that odd, private reverence beneath the rational surface. It reminded me of something similar in Shaw’s preface—that strange tenderness underneath the iconoclasm. Both books feel like men wrestling with belief, not dismissing it. I set mine down, thinking of that. On the Prospects of Christianity Bernard Shaw's Preface to Androcles and the Lion — Inside the Classic lingers the same way.

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4.5 out of 5 (4 User reviews )

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Pamela Christopher Russell - 1 month ago

The book provides a solid historical overview of pantheism, highlighting key thinkers and ideas. However, some sections become overly dense with philosophical jargon, making it challenging for the general reader. Still, a worthwhile read for anyone interested in religious philosophy's evolution.

Richard Johnson - 3 weeks ago

A masterful exploration of pantheism's philosophical roots and its enduring impact on human thought. The book brilliantly traces the concept from ancient to modern times, offering clear and insightful explanations. The author's balanced approach makes it accessible to both scholars and curious readers, illuminating a complex worldview.

Jonathon Hayes - 2 weeks ago

While the book covers significant ground, its treatment of pantheism is often superficial and biased towards Western perspectives. The author overlooks Eastern traditions that are equally important. Additionally, the writing can be dry and repetitive, making the content feel less engaging than it could be.